有一些穆斯林认为，伊斯兰运动应当是普世性的，因为伊斯兰是普世的宗教（deen），而穆罕默德ﷺ被派遣给全人类。此外，伊斯兰运动在现实中所面对的也是普世性的运动。而且，伊斯兰变革所要承担的任务之巨大，也使普世性成为必要。

There are some Muslims who suggest that the Islamic movement should be universal, because Islam is a universal deen, and Muhammad 􀁕 was sent to the whole of mankind. Besides that, in reality the Islamic movement faces universal movements. Moreover the enormity of the tasks required by the Islamic change imposes the need for universality.

持此观点的人引用以下古兰经经文作为证据:2 0 6 u 伊斯兰的达瓦 "我这样使你们成为中正的民族,以便你们为世人作证,使者也为你们作证。"[TMQ 2:143]。还有"你说:'人类啊!我确实是安拉派遣给你们所有人的使者。'"[TMQ 7:158]。另外,"我派遣你(穆罕默德ﷺ),只是向全人类报喜和警告,但多数人不知道。"[TMQ 34:28]。因此我们看到,使者ﷺ将他的达瓦指向全世界,指向每一支力量、每一个阵营或每一位君主。于是,他写信给纳加希(阿比西尼亚国王)、希拉克略(罗马皇帝)、穆盖基斯(科普特人的皇帝)。

People who hold this view cite the following Qur’anic proofs; 2 0 6 u T h e D a ’ w a h t o I s l a m “Thus We have made you a just nation, that you be witnesses over mankind and the Messenger 􀁕 be a witness over you.”[TMQ 2:143]. And “Say:(O Muhammad 􀁕 ): ‘O mankind! Verily, I am sent to you all as the Messenger of Allah.’” [TMQ 7:158]. And also “And We have not sent you (O Muhammad 􀁕) except as a giver of glad tidings and a warner to all mankind, but most men know not.” [TMQ 34:28]. Hence we find the Messenger 􀁕 directed his da’wah to the whole world, to every force, camp or King. Thus, he wrote to Najashi (the King of Abysinnia), Heraclius (the emperor of Rome), Muqawqis (the emperor of the Copts)

……以及基斯拉（波斯帝王）。伊斯兰的事业不应像单独一家店铺或单独一块田地里的工作那样孤立存在，也不应让伊斯兰的努力仅仅成为从一个山谷中发出的呼声。

and Kisra (the emperor of Persia). It is not allowed for the Islamic work to remain isolated like the work in a single shop or a single field and to let the Islamic effort remain a cry coming from only one valley.

诚然，伊斯兰作为一种宗教（deen），其信仰（’Aqeedah）与制度体系都是普世性的。

Indeed, Islam as a deen is universal in its ‘Aqeedah and system.

安拉􀀬是万物的创造者，是诸事的主宰，是至知、至察者。软弱、贫乏的人类由一滴卑贱的液体（精液）所造，必须向祂祈求。因此，安拉􀀬是人类的创造者，是每个人的主宰（Rabb）。人的存在与其被造的目的紧密相连，这一目的就是崇拜。人的存在也与生命之后的事情相关联：复活、天堂、火狱，以及对信仰、不信、顺从与违逆的报应。"Aqeedah"（信仰）的真理必须传达给每一个人；安拉说："这样，那些应当灭亡的人，经过明证之后才灭亡；那些应当生存的人，经过明证之后才生存。"[TMQ 8:42] 安拉􀀬降示给祂的使者的制度，源自伊斯兰的"Aqeedah"，是为人作为人而设的制度，无论其肤色、种族或地位如何。

Allah 􀀬 is the Creator of everything, the Manager of affairs, the Most Knowledgeable and Most Informed, to whom the weak and needy human being, who has been created from a worthless fluid (semen), must turn. Thus, Allah 􀀬 is the Creator of man and he is the Rabb (Lord) of every human being. Man’s existence is linked to the purpose of his creation, which is worship. His existence is also linked with that which comes after life, the Resurrection, Paradise, Hellfire, requital for Iman, Kufr, obedience and disobedience. The truth of the ‘Aqeedah must be transmitted and conveyed to everyone; “So that those who were destroyed (for their rejection of Iman) might be destroyed after a clear evidence, and thsoe who were to live (believers) might live after a clear evidence.” [TMQ 8:42] The system that Allah 􀀬 revealed to His Messenger that emanates from the Islamic ‘Aqeedah, is the system for man as a man, irrespective of his colour, race or position.

伊斯兰是一种普世的宗教(deen)。它要求建立伊斯兰国的种子必须是普世的种子。因此,伊斯兰要求该团体做好承担这一任务的准备。正因如此,从根本上说,该团体不能以狭隘的眼光看待自己的工作,也不能把自己局限于其所在的国家。它不能接受零散或渐进的主张,这些主张只接受部分真理,并剥夺了真理的根本性。相反,该团体应当看到,它必须把人类从kufr(不信)的愚昧和shirk(以物配主)的虚妄中拯救出来,无论这些虚妄以何种形式出现,而真理只能有一个。过去人们把偶像视为能给他们带来利益,利益与损害都掌握在它们手中。今天人们把某些思想视为带来益处、蕴含善意,而把另一些思想视为造成损害。该团体应当以此为基础看待问题,并以此确立自己的文化。它的工作与道路也应当依此确定。如果它不偏离地遵循这一道路,对可能遇到的困境保持坚忍,不动摇、不妥协、不迁就,那么安拉将使它(在实践和理论上)做好准备,在建立伊斯兰国之后,普世地承担这一任务。就思想而言,该团体是普世的;就工作而言,它不能超出这一事实:它是一个在特定地方工作、以建立哈里发国为目标的团体。

Indeed, Islam is a universal deen. It obliges that the seed of establishing the Islamic State be a universal seed. Consequently, Islam obliges the group to prepare itself to take up this task. That is why, in origin, the group must not look at its work in a narrow manner or restrict itself to the country in which it works. It must not accept patchwork or gradual proposals, which accept the truth in parts only and deprive the truth of its radicalism. Rather, the group should see that it must save mankind from the stupidity of kufr, and the falsehood of shirk, whatever forms they may take to the truth, which can only be one. In the past people used to look upon idols as benefiting them and that benefit and harm was in their hands. Today people look upon certain thoughts as bringing benefit and containing good, while seeing others as causing harm. The group should look at the matter and adopt its culture on this basis. Its work and path are drawn on this basis, so if it followed it without deviation and remained patient on what may confront it and did not falter, compromise or be pliant, then Allah 􀀬 will have prepared it (practically and theoretically) to undertake this task universally, which will be after establishing the Islamic State. The group, in terms of thought, is universal, and in terms of work, it cannot go beyond the fact that it is a group that works in a particular place to establish the Khilafah State.

因此,承担这项伟大任务的,正是哈里发国家(Khilafah State)。

Consequently, it is the Khilafah State that will undertake this great task.

还有一点需要提及。穆斯林的土地被有意分割为众多国家,而生活在这些土地上的穆斯林通常处于相似的环境之中。虽然在一些局部问题上存在差异,但这些差异并不改变方法,也不妨碍一个有组织的工作扩展到不止一个国家。这种扩展增强了团体的力量,提升了其觉悟,使其更加有效。它也使得在某一地区建立哈里发国家之后,能够向外扩展和传播。这有助于团体承担建国之后随之而来的任务,并使国家为进入全球斗争的阶段做好准备。在这两种情况下,团体都将依靠真主的{援助}。

One point remains to be mentioned. It is the fact that the Muslim lands are intentionally divided into many states and the Muslims in these lands generally live in similar atmospheres, though there are differences in some partial issues that do not change the method or prevent the expansion of one organised work to more than one country. This expansion gives strength to the group and increases its awareness and more effective. It also makes the establishment of the Khilafah State in one area liable to expansion and spread. This helps the group to undertake the task that will follow the establishment of the State. It will prepare the State to enter the stage of global struggle. In both these situations, the group would rely on the Help of Allah 􀀬.